Click here for background and on any passage for word meanings and explanatory discussion. Compare this with taraana-e hindi to see iqbal’s transformation from a nationalistic to a trans-nationalistic position but his internationalism is confined to the muslim community replacing nation with religion/culture. He also sings of a long lost glory to assert current superiority. See sahir’s “hindostaaN hamaara” in which he presents a larger internationalism. sahir also brings iqbal’s glorification of the past back down to earth.
1

cheen o arab hamaara, hindostaaN hamaara
muslim haiN hum vatan hai saara jahaaN hamaara
tauheed¹ ki amaanat², seenauN meN hai hamaare
aasaaN nahiN miTaana naam o nishaaN hamaara 1.concept of one god 2.trust, safekeeping
China, Arabia and Hindostan are all ours (in the sense that it does not make any difference where we are – NOT in the sense of it belongs to us). We are muslims, the whole world is our homeland – rising above nationalism to belong to a worldwide muslim ummah, but not quite humanistic internationalism of josh or sahir. The concept of one god has been entrusted to us. We are its guardians. It is not easy to wipe us out.
2

duniya ke butkadauN¹ meN pahla² vo ghar Khuda ka
hum is ke paasbaaN³ haiN, vo paasbaaN hamaara
teGhauN⁴ ke saaye meN hum, pal kar javaaN hue haiN
Khanjar⁵ hilaal⁶ ka hai, qaumi nishaaN hamaara 1.idol houses 2.first (house of god) i.e. ka’aba 3.guardian 4.swords 5.dagger 6.new moon
The first she’r is a conventional assertion of identity and symbolism of the Ka’aba – the first house of god that is our guardian and we are its caretakers. But coming of age in the shadow of the sword, has more than a tinge of provocation. iqbal uses the same provocation in “shikwa” where he says,
“phir tere naam pe talwaar uThaaii kis ne”.
The new moon is usually used as a symbol of beauty and hope. Its use as a dagger and a national symbol once again is provocative.

3

maGhrib¹ ki vaadiyauN² meN goonji azaaN hamaari
thamta na tha kisi se, sayl³-e ravaaN⁴ hamaara
baatil⁵ se dabne vaale aye aasmaaN nahiN hum
sau baar kar chuka hai, tu imtehaaN⁶ hamaara 1.west 2.valleys 3.flood 4.flowing 5.untruth, false beliefs
The valleys of the west are thought to refer to the hills and valleys of northern Africa – Morocco and beyond. Thus the flood of Islamic conquest could not be stopped and proceeded on to Spain. In urdu poetry “the sky” is used as a stand-in for “fate” – especially calamities that fate causes. Thus, O Fate we are not going to be cowed down by you, you have tried us many times before, we are going to stand firm on our faith/true belief.
4

aye gulsitaan¹-e andalus², vo din haiN yaad tujh ko
tha teri DaaliyauN par jab aashiyaaN³ hamaara
aye mauj⁴-e dajla⁵ tu bhi, pahchaanti hai hum ko
ab tak hai tera darya⁶, afsaana-KhwaaN⁷ hamaara 1.garden 2.Spain 3.nest, home 4.wave 5.Tigris 6.river 7.story teller
O gardens of Spain do you remember that day when we made a home among your branches. O waves of Tigris, you surely know us, your river still tells our stories. This probably has a reference to baGhdad on the banks of the Tigris as a centre of learning.
5

aye arz-e paak¹ teri hurmat² pe kaT mare hum
hai KhuN teri ragauN³ meN ab tak ravaaN⁴ hamaara
salaar⁵-e kaarvaaN hai, mir⁶-e hijaaz⁷ apna
is naam se hai baaqi aaram-e jaaN⁸ hamaara 1.land of sanctity – makkah, ka’aba 2.dignity, honour 3.veins 4.flowing 5.head of 6.lord of 7.Arabia – makkah/madinah 8.comfort of the soul
O land of sanctity, we sacrifice ourselves for your dignity and spill our blood, which flows through your veins. The leader of our caravan is the lord of hijaz (mohammed). His name guarantees the comfort of our souls.
6

iqbal ka taraana baaNg-e dara¹ hai goya
hota hai jaada-paima² phir kaarvaaN hamaara 1.sound of the bell announcing the departure of the caravan from the saraae 2.measuring/traveling on the pathway
This is a call for re-awakening. My song, says iqbal, is the bell calling the caravan (the muslim community) to get moving towards the path to progress.